.
to convince even the most incredulous. The first informs "all whom it may concern … that our Brother Charles Bradlaugh, born in Hackney (England), who has signed his name in the margin hereof, was regularly received into Freemasonry and admitted to the third degree in the Grand Lodge of the Philadelphs." This certificate is dated from London the 9th of March 1859, and is very much stamped and signed with eleven signatures (exclusive of Mr. Bradlaugh's), with a seal attached to it by a blue ribbon. His sponsor for this initiation was his dear and venerated friend Simon Bernard.[73] The second document in my possession, also signed with a dozen or more signatures, is a "diplôme de Maître" (diploma of Master) granted by the Grand Orient of France upon the demand of the "R ⁂ L ⁂ La Persévérante Amitié or ⁂ de Paris." This diploma is dated the 15th May 1862. The third is a much later document, and is to the following effect:—
"Sur la demande presentée par la R. L. Union et Persévérance o⁂ Paris l'effet d'obtenir un diplôme de Maître pour le F. Charles Bradlaugh né à Londres le 26 7bre, 1833, demeurant à Londres membre reçu d'honneur. Le Grand Orient a delivré au F. Charles Bradlaugh le présent diplôme de Maître.
"Donné a l'O ⁂ de Paris le 4 Novembre 1884 (E. V.)"
It is signed by M. Cousin, Président du Conseil de l'Ordre, the Secretary, officers of the R. L. Union et Persévérance, and others.
Mr. Bradlaugh belonged also to an English lodge affiliated to the Grand Lodge of England. He was received at Tottenham at the special request of the Lodge in the early part of the sixties, I believe, but I possess none of the usual certificates: these he returned to his Lodge when the Prince of Wales was made Past Grand Master. When it was announced that the lodges of England were about to honour the Prince of Wales "with a dignity he had done nothing to earn," Mr. Bradlaugh addressed to him "a letter from a French, Italian, and English Freemason." This letter was published in the National Reformer, and afterwards reissued in pamphlet form. It was read by his Mother Lodge, La Loge des Philadelphes, and gave such unqualified satisfaction that an address of approval was sent him from the Lodge. The pamphlet had a very extensive circulation, and went through several editions.
In March 1874 my father made a fine speech at the annual banquet at the Loge des Philadelphes. It fell to him to speak to the toast, the "loyal" toast of the Lodge, "To the Oppressed of all Nations." The oppressed of Italy, of Spain, of France, of England, of Germany, were each separately remembered, and then he carried the toast on "To the oppressed of all nations: to the women everywhere; to the mothers, who with freer brains would nurse less credulous sons; to the wives, who with fuller thoughts would be higher companions through life's journeyings; to the sisters and daughters, who with greater right might work out higher duty, and with fuller training do more useful work; to woman, our teacher as well as nurse; our guide as well as child-bearer; our counsellor as well as drudge. To the oppressed of all nations: to those who are oppressed the most in that they know it least; to the ignorant and contented under wrong, who make oppression possible by the passiveness, the inertness of their endurance. To the memories of the oppressed in the past, whose graves—if faggot and lime have left a body to bury—are without mark save on the monuments of memory, more enduring than marble, erected in such temples by truer toast-givers than myself. To these we drink, sadly and gratefully; to the oppressed of the present—to those that struggle that they may win; to those that yet are still, that they may struggle; to the future, that in it there may be no need to drink this toast."
At this time when English Freemasons chose to cast doubts upon the reality of Mr. Bradlaugh's membership, Freemasons on the other side of the Atlantic welcomed him to their Lodges.
While visiting Boston, Mr. Bradlaugh was by special invitation of the Columbian and Adelphi Lodges present at their Masonic festivals. The last occasion should almost be looked upon as historic, as far as the annals of Freemasonry are concerned, since it was a special festival in honour of the installation of Joshua B. Smith as Junior Warden of the Adelphi Lodge, South Boston, the first coloured Freemason elected to hold office in any regular Lodge. Eight years before[74] the St. Andrew's Lodge had made Mr. Smith and six other coloured men Freemasons, with the idea that they should establish a coloured men's Lodge, but the Grand Lodge of Massachusetts would not issue the warrant. In the interval Joshua B. Smith, already a Justice of the Peace, was elected to the Senate, and joined the Adelphi Lodge, which now took this opportunity of showing him honour.
Mr. Bradlaugh himself always liked to remember that he was a "Free and accepted mason," and the outward and visible sign of that is to be found in the fact that he almost invariably selected the Masonic Boys' School as the charity to be benefited by any money paid as damages for libelling his personal character.
CHAPTER XXI.
DEBATES 1862–1866.
In September 1862 Mr. Bradlaugh held a six nights' discussion with the Rev. W. Barker, a gentleman who had been lecturing against Atheism to a Christian Society in Clerkenwell. The debate was held in the Cowper Street School Rooms, City Road. The report I have by me was published by Ward & Co., and was taken from the notes of a shorthand writer, and approved by both disputants. The first two evenings were controlled by a chairman for each speaker, with Mr. James Harvey for umpire; but Mr. Harvey's impartial judgments gave so much satisfaction that the last four meetings were left entirely under his charge. The attendance—on some nights so great that people were turned away—averaged twelve hundred persons, and it was estimated that a thousand heard the whole of the debate. Some enthusiastic people journeyed long distances, such as from Yorkshire, Lancashire, Devonshire, and Norfolk, to be present. After all expenses were defrayed the surplus of £20 was sent to the Lord Mayor for the Lancashire Relief Fund. The subjects under discussion were:—
"I. Are the representations of Deity in the Bible irrational and derogatory?
"II. Is Secularism, which inculcates the practical sufficiency of morality, independent of Biblical religion, calculated to lead to the highest development of the physical, moral, and intellectual nature of man?
"III. Is the doctrine of Original Sin, as taught in the Bible, theoretically unjust and practically pernicious?
"IV. Does Secularism, which admits the authority of nature alone, and which appeals to reason as the best means of arriving at truth, offer a surer basis for human conduct than Christianity, which rests its claims on a presumed Divine revelation?
"V. Is the plan of Salvation through the Atonement repulsive in its details, immoral in its tendency, and unworthy of the acceptance of the human race?
"VI. Is the doctrine of personal existence after death, and of eternal happiness or misery for mankind, fraught with error and injurious to humanity?"
My father, writing during the progress of this debate, described Mr. Barker as a speaker not calculated, so far as he had yet seen, to excite his audience. "He is," said he, "a robust, happy-looking man, slightly inclined to go to sleep during his speeches, and hardly lively enough in his sallies. He appears to wish to strike occasionally, but fears the result of his own blow. Perhaps as the debate proceeds he will be more vigorous in his replies, and more piquant in his affirmations."
Mr. John Watts spoke of the reverend gentleman in much the same terms,[75] paying special tribute to Mr. Barker's evident desire to fairly represent his opponent's views.
The report of this debate, carried on for six nights, and dealing with six separate questions in eighteen speeches a side, makes quite a formidable volume of more than two hundred pages. It has in it much that is interesting and much that is dull, a little that is witty, and more that is weak. It would weary the reader, and serve no useful purpose, were I to attempt a representation of the arguments used. I will only note that on the sixth and last evening Mr. Bradlaugh opened with an impeachment of the morality of the doctrine of a future existence in happiness or in torment, the bribe and the penalty of the Christian religion; and in his final speech, after briefly reviewing the whole debate, he stated his position. Mr. Barker, he tells his listening audience, "comes as an exponent of God's will to man. I come as a student of rising